The article examines the underexplored phenomenon of conversion to Shia Islam in Russia, where Shias form a small minority within the Muslim population. Drawing on literature review, ethnography, and interviews with prominent converts, it identifies intellectual inquiry and spiritual quest as primary motives, alongside occasional political or social justice orientations. Conversion trajectories include transitions from Christianity, atheism, or Sunni Islam, as well as renewed observance among ethnically Shia individuals. Cases reveal how theological coherence, rational appeal, and personal networks drive conversions despite limited Shia resources in Russian. The research highlights patterns comparable to other contexts, yet shaped by Russia's Soviet legacy, ethnic diversity, and geopolitical perceptions. Findings underscore the need for broader ethnographic and quantitative studies to capture less visible convert experiences.
Writing is key in anthropology, one of its main modes of communication. Teaching, research, publications, and outreach all build on, or consist of, writing. Anthropological writing styles have evolved over time according to changing politics in the discipline. One game-changer was the 1980s ‘writing culture’ debate that led to an understanding of writing as a craft to be cultivated in the discipline. Anthropological writing genres range from memoirs to fiction and journalism. Writing in non-academic genres can be a way to make anthropological approaches more widely known, and can inspire academic writing to become more accessible. Writing accessible academic anthropology requires training, and writing public anthropology does too. However, the focus on citation indices in academia can hinder experimental and creative writings.
This article deals with Paul Leser, one of the few ethnologists in Germany who clearly opposed racial theories and their inclusion in ethnological studies. As a student of Fritz Graebner, Leser addressed the criticism directed at his teacher for not considering the ‘racial complex’ in his cultural-historical method. At a time when physical anthropology and ethnology were still closely intertwined in Germany, and ethnographies often contained racist explanations, Leser stated more explicitly than other ethnologists in Germany at the time why ‘racial theories’ cannot be considered reliable sources. He submitted this work as his habilitation thesis in 1926, but he was supposed to withdraw it. The work remained unpublished. Due to his Jewish heritage, Leser fled to Sweden in 1936 and later to the United States in 1942. Besides holding guest professorships in Germany and Austria, he worked as an ethnologist in the United States until his death in 1984.
The emergence of Afro-Brazilian studies is deeply intertwined with the development of Brazilian anthropology, shaped by transnational collaborations and disputes. This article examines the relationships among Arthur Ramos (1903–1949), Rüdiger Bilden (1893–1980), and Ruth Landes (1908–1991) to explore the tensions and asymmetries within this field. Drawing on archival materials from the Arquivo Arthur Ramos at the National Library of Rio de Janeiro, the analysis focuses on how the interactions between Bilden and Ramos influenced Landes's work in Brazil. Rather than centring on the criticisms Landes faced after the publication of The City of Women (1947), the article demonstrates that these attacks began much earlier, reflecting deeper epistemological disputes over the production of anthropological knowledge. By bringing to light the intellectual dynamics that shaped Afro-Brazilian studies, this article contributes to a broader understanding of the historical and political forces that have defined the discipline.
Urban exploration is the hobby of those who want to reach the fringes of society and the abandoned and rusting traces of the past. Photography in these forgotten places is as much part of the experience in urban exploration as the actual entering of abandoned buildings. We focus especially on abandoned industrial buildings and how they are represented online. This article attempts to understand the meanings and emotions behind urban exploration and the resulting photography. We argue that urban exploration can be understood as a type of journeying and that such experiences have spiritual and existential aspects. Photography enhances this emotional and spiritual connection with the abandoned sites and is a way of enhancing the experience. Social media enables the sharing of those experiences online.
This article deals with Paul Leser, one of the few ethnologists in Germany who clearly opposed racial theories and their inclusion in ethnological studies. As a student of Fritz Graebner, Leser addressed the criticism directed at his teacher for not considering the 'racial complex' in his cultural-historical method. At a time when physical anthropology and ethnology were still closely intertwined in Germany, and ethnographies often contained racist explanations, Leser stated more explicitly than other ethnologists in Germany at the time why 'racial theories' cannot be considered reliable sources. He submitted this work as his habilitation thesis in 1926, but he was supposed to withdraw it. The work remained unpublished. Due to his Jewish heritage, Leser fled to Sweden in 1936 and later to the United States in 1942. Besides holding guest professorships in Germany and Austria, he worked as an ethnologist in the United States until his death in 1984.
Writing is key in anthropology, one of its main modes of communication. Teaching, research, publications, and outreach all build on, or consist of, writing. Anthropological writing styles have evolved over time according to changing politics in the discipline. One game-changer was the 1980s 'writing culture' debate that led to an understanding of writing as a craft to be cultivated in the discipline. Anthropological writing genres range from memoirs to fiction and journalism. Writing in non-academic genres can be a way to make anthropological approaches more widely known, and can inspire academic writing to become more accessible. Writing accessible academic anthropology requires training, and writing public anthropology does too. However, the focus on citation indices in academia can hinder experimental and creative writings.
The emergence of Afro-Brazilian studies is deeply intertwined with the development of Brazilian anthropology, shaped by transnational collaborations and disputes. This article examines the relationships among Arthur Ramos (1903-1949), R & uuml;diger Bilden (1893-1980), and Ruth Landes (1908-1991) to explore the tensions and asymmetries within this field. Drawing on archival materials from the Arquivo Arthur Ramos at the National Library of Rio de Janeiro, the analysis focuses on how the interactions between Bilden and Ramos influenced Landes's work in Brazil. Rather than centring on the criticisms Landes faced after the publication of The City of Women (1947), the article demonstrates that these attacks began much ear-lier, reflecting deeper epistemological disputes over the production of anthropological knowledge. By bringing to light the intellectual dynamics that shaped Afro-Brazilian studies, this article contributes to a broader understanding of the historical and political forces that have defined the discipline.
This article presents an exceptional ethnographic fieldwork situa-tion in which the ethnographer performs a dual role-as both the observer and the observed 'native'. Following a road accident that led to a month-long stay in a medical rehabilitation clinic housing over thirty inmates, the author made the unusual decision to act upon this involuntary residence as a site for ethnographic research, resembling a 'total institution'. The resulting account, presenting the interactions between the author, fellow patients, and medical staff, reveals a condensed ethnographic portrait of the complex ethnic, cultural, political, and religious diversity that characterises Israeli society. The article concludes by reflecting on a central query: to what extent does the ethnographer's exceptional dual position align with professional ethics-or, alternatively, offer an innovative contri-bution to the terrain of anthropological ethnographic methods and records.
This special issue is about the multifaceted histories of anthropology, moving beyond traditional, linear narratives to explore diverse local, regional, national, and transnational origins and transformations. It addresses the shift from a singular 'history of anthropology' to multiple 'histories of anthropologies,' reflecting the discipline's varied styles and the importance of previously marginalized national and regional traditions, and examines forgotten, marginalized, and 'failed' academic biographies, enriching our understanding of anthropology's past and challenging conventional narratives. It highlights how historical, institutional, and interpersonal barriers can impact academic careers and how rediscovering these figures can contribute to cultural and historical memories. The articles, stemming from a panel at the EASA Conference in Barcelona, evaluate whether these alternative histories 'undo' inherited narratives or serve as addenda, aiming to reshape the teaching and understanding of anthropology's histories.
The article examines the underexplored phenomenon of conversion to Shia Islam in Russia, where Shias form a small minority within the Muslim population. Drawing on literature review, ethnography, and interviews with prominent converts, it identifies intellectual inquiry and spiritual quest as primary motives, alongside occasional political or social justice orientations. Conversion trajectories include transitions from Christianity, atheism, or Sunni Islam, as well as renewed observance among ethnically Shia individuals. Cases reveal how theological coherence, rational appeal, and personal networks drive conversions despite limited Shia resources in Russian. The research highlights patterns comparable to other contexts, yet shaped by Russia's Soviet legacy, ethnic diversity, and geopolitical perceptions. Findings underscore the need for broader ethnographic and quanti-tative studies to capture less visible convert experiences.
Urban exploration is the hobby of those who want to reach the fringes of society and the abandoned and rusting traces of the past. Photography in these forgotten places is as much part of the experience in urban exploration as the actual entering of abandoned buildings. We focus especially on abandoned industrial buildings and how they are represented online. This article attempts to understand the meanings and emotions behind urban exploration and the resulting photography. We argue that urban exploration can be understood as a type of journeying and that such experiences have spiritual and existential aspects. Photography enhances this emotional and spiritual connection with the abandoned sites and is a way of enhancing the experience. Social media enables the sharing of those experiences online.
Following the first edition, several articles in this forum provide case studies to illustrate the entanglement between climate change and intangible cultural heritage (ICH). The contributions focus especially on the impact of UNESCO's 2003 Convention for the Safeguarding of the Intangible Cultural Heritage and the potential role of ICH in tackling climate change. This introduction provides an overview of the key themes dealt with by contributors in this second forum. The case studies particularly cover creative responses to climate change. Our definition of 'creative' is broad-ranging and includes interventions in domains such as theatre and art as well as at the level of community as local people utilise traditional practice in creative ways as a response to climate change.
This article focuses on the contribution mystery playing as an intangible cultural heritage practice in the twenty-first century can make to our cultural responses to the ecological consequences of human behaviour. Using the 2018 Chester Mystery Plays production of Noah and His Ship as an example, the article seeks to illustrate how mystery playing can provide a site for reflection on human agency in the age of anthropogenic climate change.
This contribution aims to describe how a small cooperative of fish-ers, known as the Cooperativa Pescatori del Trasimeno, located in a Central Italian Lake, is developing innovative strategies to address economic and environmental challenges. Through a combination of participant observation and in-depth interviews, this research seeks to determine whether the cultural capital derived from intangible heritage is serving as a strategic asset for the fishers' cooperative in dealing with both new and longstanding threats. Confronting with the inland pressures of a global market and with the threats posed by invasive species and eutrophication of the lake ecosystem, the fishers rely on their ecological knowledge and emphasize the sus-tainability of their fishing and processing practices. The primary objective of this article is thus to examine the connections between localized knowledge and resilience-based practices. It does so by delving into the realm of heritage creation through two main areas of focus: the strategic use of intangible heritage to promote economic activities and the importance of community and traditional practices for climate change mitigation and for the self-preservation of the cooperative.
Recent rewilding movements in Europe have used ecosystems' historical baselines to construct progressive conservationist philosophies and practices. Both the rhetoric and activity surrounding these rewilding projects evoke folkloristic preoccupations with traditionalisation, as rewilders use past models and present materials to establish a landscape's continuity amidst the ongoing and future ramifications either caused or exacerbated by climate change. This article considers how humanistic concerns with cultural conservation intersect with parallel concerns in ecological contexts, position-ing the impulse to traditionalise as not only ascribing authority to rewilding efforts but also reframing how ideas of sustainability and intangible cultural heritage (ICH) can be jointly theorised in cultural and environmental domains. By bridging theoretical approaches from folklore studies and the environmental humanities, this article positions the urge to conserve within a wider human tendency to traditionalise available materials during periods of crisis, looking specifically at how the environmental crisis of climate change poses threats to both landscapes and ICH at global scales.
This article explores Lucy Wright and Joseph Beuys' creative engagements with folklore and traditional knowledge. It considers the degree to which these European artists' work might mitigate or promote resilience to the impacts of climate change globally. If there is potential to be gained from engaging creatively with folklore to support more sustainable life ways, who has the right to do this and what are the potential challenges around this kind of work? While recognising that intangible cultural heritage traditions often display vital human interconnections with local landscapes, such that their protection may also constitute a form of environmental protection, it asks whether supporting, or perhaps rather shifting European reactions to climate change need always be achieved with reference to European folklore, or whether trans-continental work may also be valuable. Reflecting on the Anthropocene, the article asks how it frames, supports, elides or limits action on climate change. It then turns to indigenous stories of coyote as exemplary stories, pedagogical narratives which initiate creative processes of personal and collective interpretation and guide people to a sustainable relationship with their environment. Finally, it draws on Randazzo and Richter's recent work to consider how such traditions might be turned to in ethical ways to critique the Anthropocene thesis, opening up other possible ways to support ongoing life on earth.
This article investigates classification freedom in e-waste processing as a phenomenon that appears despite environmental risk and even though the promise of economic profit depends on strict discipline in e-waste disassembly and sorting. This paradox raises the question of what allows for classification freedom. E-waste recycling is embedded in specific registers of value shaped by a network of stakeholders: producers, e-waste processing facilities, the state, and the European Union. Building upon ethnographic research in an e-waste processing company in Czechia, I argue that the registers of value in e-waste recycling have stabilising effects on working conditions and make classification freedom possible. By elucidating the network of relations in e-waste recycling, the article sheds light on the link between stability and freedom.
Online review platforms such as TripAdvisor remain an underexplored resource in both cultural anthropological and historical research into the experience of cultural heritage. Yet they are an integral part of both tourism and our digital everyday life, and there is hardly a place or historical site that is not reviewed on such sites by visitors. This includes large-scale sites associated with Nazi heritage such as the Thingst & auml;tte on Heidelberg's Heiligenberg hill. Delving into this topic provides insights into a doubly neglected field in heritage studies: the Thingst & auml;tten themselves and the tourist experience as such, conveyed in digital space. The results of the qualitative content analysis conducted here reveal how tourists envision the past and experience the present at such sites and how they digitally deal with it. In so doing, visitors reflect on various aspects of this distinctive form of Nazi heritage.
In this article, we explore the role that languages can play in addressing climate change. Beginning with a discussion on the 'demotion' of language in the 2003 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage, we evidence the power of the oral tradition in the transmission of ecological knowledge. Following a brief exploration of the co-relation between linguistic and ecological diversity, we argue for greater recognition of the role language plays in passing on ecological knowledge, as well as its value as intangible cultural heritage in and of itself. We give some examples from the island of Ireland to evidence how crucial traditional knowledge is embedded within the Irish language about land, landscape and the environment. The final section asks whether in addressing climate change, we should focus on minority languages where speakers maintain close connections to nature. Understanding the traditional knowledge about climate, land and the environment has implications for policy changes generally and for wider international debates on climate change such as those by the United Nations' Conference of the Parties.
